Judgment and Mercy, Sermon 4
THE FOVRTH SERMON VponUpon EXOD. CHAP. 8.
VERS. 4.
And the frogs ſhall come up, both on thee, and upon thy people, and upon all thy ſervants. And the Lord ſpake unto Moſes, ſay unto Aaron, ſtretch forth thine hand, &c.
IN this fourth Verſe, there is yet a further amplification of the judgement. Theſe frogs ſhould not onelyonly bee in the high waies, but in the houſes; not only in the common roomes, but in the bedchambers. And they ſhould not ſtay here neither, but ſhould crawle upon the bodies of men, they ſhould get up upon them, and there ſhould be no poſſibility to bruſh them off. Galerius upon this place, obſerves, That the Egyptians were puniſhed in this plague upon all the five ſenſes. The ſight was puniſhed, that was offended with the multitude, with the greatneſſe, with the hideous forme and colour of theſe frogs. Their hearing was offended with the croaking of them; for it was but harſh muſicke to dainty eares. Their ſmell was offended with the ſtench of them. Their taſte was offended that they came into their troughs, the places of their dough; and ſo hindred them of the food that was provided for their nouriſhment.
And for their feeling, that certainly was exerciſed, for not only he, but Toſtatus upon the place, ſaith, That many of theſe frogs were poyſonfull, ſuch as we call toads, and they afflicted, and oppreſſed the Egyptians when they lighted on them. But I ſtand not upon this, but content my ſelfe with the words of the Text: They ſhall come up, and crawle upon thee, and upon thy ſervants. So that thou ſhalt not rid thy ſelfe of this annoyance, What! in their meat, and drinke, and upon their bodies! Then obſerve with me, Beloved: God can lay judgements upon people, that ſhall not be more painfull, and troubleſome, then odious, loathſome, and noyſome. This you ſhall ſee in ſundry reſpects: That of Iob, Iob 7.5. he complaines that his skin was broken, and he was become loathſome. I will not follow Pineds the Jeſuit, that reckons up ſcores of diſeaſes that this poore man was afflicted with, and all of them as the Phyſitian ſpeakes, of the worſt kinde and quality. The Scripture ſaith enough, and tells us, that he was ſtricken with boyles from the top of the head, to the ſole of the foot; and was faine to retire himſelfe from the company of men, and to ſit upon a heap of aſhes, that they might receive the corruption from his wounds, and to get a piece of a potſheard to ſcrape himſelfe with, Iob 2.7.8. Such a noyſome diſeaſe had David whatſoever it was as hee complaines, Pſal. 38.7. Thou haſt filled my loynes with a loathſome diſeaſe. The Septuagint and the Latine tranſlation read it, Thou haſt filled my loynes with deluſion, and mocking; but the Chalde paraphraſe renders it better, Thou haſt filled me with burning paine, and noyſome: So the Hebrew word there uſed will beare it out, which comes from a word to roaſt a thing, and it ſignifies to be made vile. So that it ſeems it was a burning furious diſeaſe, and that alſo that made him odious, and loathſome to the people, and to himſelfe a burthen.
What a loathſome judgement did the Lord ſend upon Iehoram, 2 Chron. 21. ult. by which he rotted as it were piece-meale! he was wondrouſly afflicted, and troubled, and tormented; and the Text ſaith there, Ragelat bele Kemdar, he departed without being deſired. Some underſtand it, he was ſo wicked that every body deſired his death, he went away, and was not miſſed, every one was glad: But it may be underſtood alſo, he was ſo loathſome by his diſeaſe, that people were-glad he was gone, he was ſo troubleſome, and he tooke no pleaſure in himſelfe by the noyſomeneſſe of his diſeaſe. In 2 Macab. 9.9. we read of Antiochus, a great perſecuter of Gods people; God ſmote him with a loathſome, noyſome judgement, having received a bruiſe by a fall from his chariot; for very torment and paine (ſaith the Text) his fleſh fell piece meale from him; and the ſtench of him was grievous to the whole Army; every one wiſhed him gone, he was ſuch a trouble to them.
And was it not a noyſome, loathſome judgement that was ſent upon Herod, to be eaten up of wormes? Act. 12.23. Ioſephus ſaith, That the Great Herod the Askalonite, was eaten up of wormes alſo. But after him it is certaine that Maximinus, as Euſebius tells us, had a fearfull, loathſome diſeaſe upon him, and he ſent out a filthy ſmell; he ſaith he was a fearfull ſpectacle to looke upon. Nay, the very Phyſitians, ſaith the Story, that came neare him, were killed with the ſtench of his infirmity.
So we read of Scilla, that he had a loathſome fearfull judgement ſent upon him. And Pliny in his Naturall hiſtory ſaith, that he died a more grievous death then ever he inflicted upon any other. And was it not an odious, loathſome judgement that was ſent upon Arrius that ſcoured out his bowells upon the ſtoole. So Evagrius ſpeakes of Montanus, that he had his tongue rotted in his mouth, and he dyed miſerably. I could reckon more examples, but theſe are ſufficient in the proofe of this.
I would not be miſtaken, becauſe I gathered this from Gods judgement upon Pharaoh in ſending the loathſome frogs. I would not have it thought that every one that hath a loathſome diſeaſe is like Pharach, that he muſt of neceſſity be prophane and wicked: For in the examples before recited, we may finde David had a loathſome diſeaſe, yet he was a man after Gods owne heart. Iob had a fearfull diſeaſe, he was full of blaines, and ſores, and boyles, yet God gave him a great teſtimony for his piety and juſtice, above all the men of the Eaſt. I could adde Lazarus that was highly in the favour of God, yet he was full of ſores. And certainly Solomen ſaith, Eccl. 9 All theſe ſhall fall alike to good, and badmen, we cannot determine of affection, or diſaffection; I meane of the ſpeciall love or hatred of God by theſe outward things. Though the Church of Rome, and Bellarmine goe too farre; for he makes the end and calamities that light upon oppoſers of the truth, to be a neceſſary argument of the Church; a true note of it. To that purpoſe, he reckons ſtrange judgements to fall on Calvin and Luther, fearfull loathſome diſeaſes. So upon Zuinglius and Oecolampadius; that he hath from Balſicke and others, that have not more lines then lies, rayling Pharaoh like. We could anſwer them in their own weapons if we were diſpoſed, and tell them of ſome Popes. One ſaith of Boniface the ſeventh, that he ended his life very filthily. And Iohn Stella ſaith of Boniface the eight, he entred as a Fox, he reigned like a Lion, and dyed as a Dog. We could tell them of Iohn thirteenth, and ſome ſay the fourteenth, that was ſlaine in the act of adultery by the immediate hand of God. And of Alexius that dyed by the ſame potion of poyſon he had provided for another. Of Dreſentius, Leotomus, Nehotman, and other perſecuters that had fearfull ends. We ſtand not upon this, becauſe there is no argument convincing to be drawne from the calamity of a man to ſhew his goodneſſe or badneſſe. But that that I intend is, that God oft-times ſends not only troubleſome, but noyſome judgements; as we ſee here upon Pharaoh.
The uſe of it, as David ſaith, Pſal. 4. Standin awe and ſinne not. God is the ſame God, His hand is not ſhortned. He can inflict a judgement upon thee whoſoever thou art, that beſides the paine of it, ſhall make thee abhorre thy ſuſtenance. The very ſmell, nay the ſight of it; nay the hearing and ſound of it: And not only ſo, but he can make thee ſo loathſome, that even people that ſhould tender their attendance ſhall be afraid to come near thee. How loathſome a diſeaſe is that, even that is ordinary, the ſmall pox in the extremity? And for that other diſeaſe that carries the name, that a man ſhould not mention without horror and loathing, what a loathſome diſeaſe it is, and how odious it makes people! thoſe that are of honeſt and faire condition are afraid to eat or drinke with them. So, I have knowne ſome that have been afflicted with ſores, and boyles, and ruptures, that they have been a griefe to others, and a burthen to themſelves. Therefore I ſay, Stand in awe and feare; for the Lord can doe what he hath done: he can ſet ravenous beaſts on us to teare us; he can make frogs and toads crawle on us; hee can make fiery diſeaſes poſſeſſe us; he can bring it home to us in a fearfull way if we rebell. Therefore let us labour to ſerve him, and to doe him honour, and evermore to praiſe him, not only in word but in worke for feare of an uncomfortable blow: For it is a fearfull thing to fall into the hands of God. So much for that.
They ſhall come upon thee, and upon thy ſervants, and upon all thy people.
Now this judgement was denounced; Pharaoh might have conceived a thought, the frogs ſhall come upon me, but I have ſomewhat to helpe my ſelfe by; my people, and my ſervants about me, I hope will keepe my perſon free. The Lord takes away that poore hold, and diſableth him in that he thought of; they ſhall not only be upon himſelfe, but upon his ſervants; that they ſhould be ſo far from from helping him, that they ſhould not helpe themſelves. The obſervation is; that When God ſmites to ſome purpoſe he can make a man helpleſſe that all ſuccour in the world ſhall faile. Let him caſt upon what hope he will, and nouriſh expectation of this, and that help; when adverſity comes, the judgement of God ſhall have a full blow.
We have read of ſome famines wherein one neighbour hath not beene able to helpe another, all of them have beene ſo generally troubled by that fearfull calamity, and vexed by it, that a man could not give his neighbour bread without being unnaturall to himſelfe, and unmercifull to his family. When the Sword hath forradged a place, the party that ſhould ſecure his wife and children hath beene wounded, and not able to helpe them. And ſo in regard of the plague, when it hath entred into ſome families, and allowed no quarter at all, but hath ſtricken all downe that not one hath beene able to helpe another: God hath ſtricken ſome men with ſuch diſeaſes that the whole Colledge of Phyſitians were never able to give them a minute of eaſe. Nay, it may be the Phyſitian himſelfe hath beene ſo ſmitten that he needed as much helpe as his patient. This is ordinary: I will not ſtand further upon the proofe.
The Uſe concernes us a little; that is, that we never caſt our ſelves upon any earthly helpes without God, let them ſeeme as firme as they will, and able to ſuſtaine us; let us never caſt our ſelves on them without God; they will prove as clouds without raine, as wells without water; they will prove miſerable comforters. They will be to us as the King of Iſrael was to the woman in the ſiege of Samaria, when ſhe complayned of the fearfulneſſe of the famine: O (ſaith he) if God doe not help, how ſhall I help? Let the Philiſtins truſt in Goliah, when the time comes he ſhall not be able to ſave himſelfe. Let them delight in Dagon, he ſhall be ſo far from ſecuting them, that he ſhall be broken in peeces by a fall before the Arke. The high Prieſts tell the Souldiers, if they will tell a lie for them, and officiate in that kinde for them, they will beare them harmleſſe; the day of affliction will come, that they ſhall not be able to helpe themſelves. Nay, David diſableth the very truſt in Princes, Pſal. 146. Truſt not in Princes, or any ſon of man, for vaine is their helpe. Iſay 20. the three laſt verſes. It ſeemes the people of Iſrael were confident, when they had an adverſay came, and threatned them with the Babylonian forces, they ſent to the Ethiopians for helpe; they did not greatly care what that great man could doe. Saith the Lord, Goe and tell them the King of Caldea ſhall take Egypt priſoner, and the Ethiopian captive; ſo they ſhall be aſhamed of Ethiopia their rejoycing, and Egypt their glory. And then they ſhall ſay, Loe this was our expectation, and how ſhall we eſcape? As if they had ſaid, theſe people are not able to helpe themſelves; they are made a prey to the devourer, and how ſhall they be able to ſecure us.
Therefore I ſay againe, Take heed of truſting in the arme of fleſh. We are but too apt to doe it. We think if ſuch an adverſary ſhould come, we would doe this; and that this friend, and that money, and policie ſhall doe us good; and when the time of calamity comes, we are as men that put into a Bay in a tempeſt; we think we are ſafe, and before we are aware, we are upon a rocke; and they finde not a haven, and a faire ſtation; but matter of woe and lamentation.
There be certaine helpes in the world, ſaith a Father, by which we are more weakned then confirmed; that prove as the reed of Egypt. And to preſſe it on; then we muſt not caſt our ſelves upon vaine hopes of another world. If in judgements temporall, God can diſable a mans friends and acquaintance; and his owne thoughts perhaps ſhall not relieve him, but he ſhall have a diſturbed conſcience; what ſhall he doe when he appeares before the tribunall of God? Let him then call to father, or mother, or friends, he ſhall ſtand naked before that judgement; and whatſoever plea he hath before thought of to ſubterfuge the judgement, they ſhall be as fig leaves, they ſhall not cure or cover him.
Therefore get Gods protection by well-doing, and get into his favour by a godly life; and then though father, and friends forſake thee, he will take thee up, and be a ſure protection to his people in the time of adverſity. So much for that.
There is a further aggravation of this judgement; that is, from the newneſſe and the ſtrangeneſſe of it. Though I finde in ſtories that this judgement of frogs was after inflicted upon the world. As Pliny tells us of a Towne that was unpeopled in France formerly by frogs: And Paulus Oroſius ſaith, that the people of the City Abdera were ſo moleſted by frogs, that they were faine to intreat Caſſander the King of Maceden to get them another place to inhabit. And Athenius tells us a ſtrange ſtory like this: he ſaith, in Onia, in Barbania, there fell a raine of frogs, and filled the high wayes ſo abundantly, that people could not ſtep beſides them; and for a time they ſhut their doores that they might be quiet, but it would not doe, the frogs came into their baking troughs, into their meat and drinke, and moleſted and infeſted every part. And not only ſo; but they crawled upon their bodies, and were ſo noxious to them, that they determined to leave their Countrie. Now I ſay though afterward God ſent his judgement, yet for ought I know, this judgement of frogs was the firſt that ever was laid upon the world in that kinde. And this added to the terrour of it: For to ſuffer new terrours is a great aggravation of any judgement.
Iſay 64.4. When thou diddeſt terrible things that wee looked not for, then thou cameſt downe. They were terrible things indeed, that they never looked for, or dreamed of, or heard of in former times, thoſe terrible things. So in Micah 5.15. The Lord ſaith, he will execute judgement upon the heathen in ſuch a manner as was never heard of. Dan. 12.1. He ſpeaks of troubles, and ſuch as there never was ſince there was a Nation to that time. Theſe ſtrange unheard of judgements, uncouth puniſhments, adde much to the terrour of the plague. Doe you thinke it was not fearfull to thoſe of the old world, to ſee it raine forty dayes together, and not to ceaſe till the very Arke mounted? And to thoſe of Sodome to ſee it raine fire, who had ever heard of it before? And marke that in Num. 16. when Moſes would aggravate the judgement that God meant to ſend upon Corah, ſaith he, If theſe men dye the common death, or if they be viſited with the common viſitation of all men, thinke as you will; but if God make a new thing, and cauſe the earth to open, and ſwallow them quicke in the pit, then ſay they have provoked God to ſome purpoſe. A new, ſtrange, and not a common viſitation, and death; for that was never heard of before, that the earth ſhould cleave and ſwallow them into hell. Theſe judgements that were laid upon Egypt, were made patternes for after times, I will puniſh you after the way of Egypt. So that it ſeems that the Egyptians were the firſt inſtances of thoſe great calamities; God begun with them in this way, they were the firſt.
So, in this caſe it falls out, as in examples of good, ſo in the puniſhment of evill. We ſay the way to heaven is ſhort by example, though it be long by precept. The reaſon is this; becauſe when a man is commanded to doe a thing, and is told that another doth it before him, he is comforted, he perſwades himſelfe it is in his factivity, becauſe another hath done it: ſo in the puniſhment of ſinne, if it be ſomewhat that another hath ſuffered before, it is ſome comfort. If it be ſuch a thing that never any ſuffered, that a man can ſay that truly that Iob ſpake paſſionately, that God had made him a Butt, for ſuch remarkable judgements as never were before: This is a great aggravation.
Now you muſt know, that theſe ſtrange, extraordinary judgements are for foule and extraordinary ſinnes; for when men will exceed their ſcantling, and tranſcend in iniquity; the Lord will make his plagues wonderfull. In Deut. 28. And there are ſtrange puniſhments to the workers of iniquity, Iob 31. Wondrous ſtrange plagues to thoſe that have new ſins.
For the Uſe of it; it may ſatisfie us to the full, for thoſe judgements that God brings upon the world in theſe laſt times. Wee ſtill ſay that there are diſeaſes growne among us that we have not heard of before; ſure I am they put the Phyſitians paſt their bookes many times: let us not wonder at this; for Affrica is not more fertile of monſters, then theſe our times are fruitfull in iniquity; I, and in new ſinnes.
I dare appeale to your owne obſervation what new ſtrange oaths have beene minted of later times that our forefathers never heard of? the fouleſt blaſphemies againſt heaven not to be mentioned. What new ſtrange wayes of epicurianiſme and gluttony? how wity is that ſinne in this age, as if the ſpirit of Sardanapalus were in men; who when he was ſatiated with all that was in uſe, gave encouragement to any man by a crier to invent new? I dare be bold to ſay, that god, the belly, was never ſerved with ſuch uncouth ſervice as now. What ſtrange wayes of drinking, that were never heard of in the time of our forefathers? the dayes then were more modeſt, and free from that foule, abominable corruption. What ſtrange unknown faſhions in apparrell! how prodigious is this laſt age growne in that? A man can as ſoone make the Moone a coat, as finde people a monethmonth in one dreſſing. It is fearfull to conſider the abominable luxury. And for fraud, and cheating, and tricks of legerdemaine, they are freſh and new, and frequent every day; that the vigilancie of all authority, and the warineſſe of all lawes are not able to prevent them. He is accounted but a foole and a ſot that hath not a trick more then ever yet was practiſed.
O, Beloved! hath not God then a juſt controverſie with his people? If the Lord draw out judgements that were never heard of before, and make us ſignes and wonders to the world, and an aſtoniſhment to all adjacent Nations, may we not juſtifie his proceedings? If wee exceed our forefathers ſinnes, what wonder is it, if wee feele judgements that they were never ſenſible of? If we be inventers of the evill of ſinne, Rom. 1. what wonder is it, if the Lord deale with us as he did with the Gentiles, to give us up to a reprobate ſenſe, to deſperate hardneſſe, that after we have committed ſinne with greedineſſe, we may be made a by word to all Nations?
But before I leave this denunciation of the judgement, I cannot but acquaint you with the myſticall ſignification that divers of the Fathers have of this judgement of frogs.
Origen ſaith, The frogs here, ſignifie laſcivious vaine Poets: ſaith he, a frog is of no profit, he gives offence with his croaking, and with his filth: ſo ſaith he, It is with the Poets, they are as frogs, they have no goodneſſe: the laſcivious Poets in their libidinous diſcourſes, and their fables, that tend to nothing but to corrupt unſtable men: Yet to ſee how many people are taken with them (ſaith he) how they ſucke this poyſon, and drinke theſe puddles with the neglect of thoſe living waters.
And Rupertus goes further: They be frogs that croke diſhonour to God when they attribute a deity and divinity to Iupiter and Venus, and thoſe that were mortall men, and make as many as their owne fancie thinks fit, uſing the fecundity of their underſtandings this way: Yet theſe people (ſaith he) as frogs, creep into the favour of great perſons, as appeares in the ſtory, they are made much of by the great Emperours of the world: but ſaith he, though they delight in them for the preſent, they infuſe a great deale of poyſon, more then ever they could be cured of.
St. Auſten, and with him Proſper; they underſtand myſtically by theſe frogs, Philoſophers, that were wedded only to naturall knowledge. Theſe are they, ſaith Auſten, that have a ſound of words, but not true wiſdome: ſaith he, ſometimes they croke out filthy blaſphemy againſt God. He is not utterly againſt Philoſopy, nor no wiſe man ever would: for as it may be as Hagar againſt Sara; if it grow petulent and ſawcie as ſhe did, out goes the handmaid. So this Heathen, having her nailes pared, and her haire cut, ſhe may be a wife for an Iſraelite. He is againſt vaine Philoſophy (as Paul ſpeaks) thoſe things that are contrary to truth; when they would make it impoſſible for any thing to be made of nothing, againſt the creation of the world: when they deny that ſeverall ſpecies can be united in one ſubject, againſt the incarnation of Chriſt: when they deny that there can be any returne from a privation to a habit, againſt the reſurrection: Theſe are crokings and diſtaſtefull to Chriſtian eares.
The ſame Father ſaith further: Theſe croking frogs ſet forth Hereticks; and in Rev. 16.13. the Spirit of God calls them frogs that creep out of the mouth of the Beaſt, the falſe Prophet, and the Dragon. And theſe runne up and downe, and crawle upon people, and doe a great deale of prejudice. And he might well put them after Philoſophers: for Tertullian ſaith, Philoſophers are the Patriarchs of Hereticks. And he ſaith elſewhere, when they cannot flye of themſelves, then they take ſhelter among the buſhes of Ariſtotle. Theſe Hereticks are as frogs, filthy, creeping up and downe, and creeping over places, even into the chambers of Princes: as may appear to you in the Arrians that made themſelves ſo firme in the Emperour Conſtantius. That is the tricke of them to make themſelves great with great perſons. It is ſaid of Conſtantius ſiſter Conſtantine, ſhe commended one of them to him. They get into the chambers of Princes. We need not have theſe croking frogs in theſe dayes, with their Jeſuiticall ſpirits: If Princes would be more cautelous of them, it would be more for their peace.
Gregory Nycene, in the life of Moſes, ſaith, That the frogs are voluptuous perſons, that are given up to all wanton luxury that is carnall: For, ſaith he, thinke of a libidinous licentious life, and then thinke of the frogs of Egypt; for that ſame licentiouſneſſe growes from a filthy heart; ſo theſe frogs from the ſlime of Egypt. And as it was with thoſe frogs, ſo it is with theſe; they poſſeſſe all places. In the ſtreet take a voluptuous man, and you ſhall diſcover him by his publicke carriage. Follow him to his houſe, he is voluptuous in his meat; as theſe frogs came into the baking-troughs. Follow him into his bedchamber, he is wicked there. Follow him to his cloſet, the greateſt privacie, ſtill there are ſignes of voluptuouſneſſe. And he begins to complaine, how full that time was of theſe frogs.
His complaint fits our times: It is a fearfull thing; the filthy frogs of covetouſneſſe, baſe, ſordid covetouſneſſe; of exceſſe, and of diſtemper, of luſt, and licentiouſneſſe, that may be followed by their ſlime from the places they paſſe. Theſe are fearfull, and thoſe that expoſe the land to the curſe of God. Take heed of theſe; ſeparate your ſelves from this uncleanneſſe: in ſuch impure hearts God will not dwell. They may taſte of his vengeance, but ſhall never taſte of his favour till they have purged out this filthy corruption. So I have done wholly with the denunciation of the judgement.
Now I come to the execution of it, and in the tranſition to it (becauſe I cannot enter on it at this time.) It will be demanded what effect the denunciation of this judgement had with Pharaoh? There is nothing ſaid, the judgement is denounced, and is preſently executed; what effect had it?
The ſpeedy execution of it, tells us what effect it had: For ſurely Pharaoh was not a whit wounded, his wicked heart continued obdurate, and impenitent. It is like enough, he conceived that this was but a ſcar-crow; and he thought it a poore ſpirit, and a baſe diſpoſition, to yeeld to words; he would not appeare to be puſillanimous to be frighted with words, therefore he ſtands it out. Obſerve: The wicked diſpoſition of prophane perſons; they will never feare, till they feele. Pharaoh, all the words would doe no good, he was fearleſſe till he feels. Thus it was with the old world, Mat. 24. Chriſt ſaith, They did eat and drinke, and were merry, and knew nothing till the flood came. Bleſſed Lord, did they know nothing? Had not Noah, that preacher of righteouſneſſe, told them by word of mouth? Had he not preached in making the Arke? For, ſaith Baſile of Selucia, it was a preaching, and every knock was an urging of that point; did they not know? without doubt they did. How is it ſaid, They knew not? Chryſoſtome ſaith, he ſheweth their inſenſibleneſſe, and ſecurity, when hee ſaith, They knew not: and he ſaith, They were taken with a kinde of drunkenneſſe in their ſinnes: As a man that ſleeps upon a Maſt, knows not that he is in danger. So it was with them: judgement was at the doore, yet they knew nothing till Noah entred into the Arke.
So thoſe of Sodome, were in the ſame predicament; Lot told them, and bid them feare: It would not be; and as judgement drew nearer, he was more fervent in his exhortation; all would not doe, he ſeemed to his owne ſons as if he had mocked, Gen. 19. for they thought with themſelves, what newes is this? Fire from heaven! Why ſhall not to morrow be as to day? Who ever ſaw it raine fire? or if it doe, muſt this valley burne alone, and none elſe? What ground is there for this?
Thus God layes out the humour of wicked men, Deut. 29.19. He that heares the curſes of this booke, and ſaith I ſhall have peace, though I continue ſtiffenecked, &c. This is the very conceit that a wicked man hath, he may goe on in his ſinnes; he needs not feare the judgement to come, he ſhall have peace, though he continue ſtiffenecked. Was not this the humour of Achab? did not Micaiah tell him of the diſſipation of his Army? Nay did he not plainly ſay, If he returned in peace, the Lord had not ſpoken by him? yet he purſued his reſolution, and went on in his way; he would not feare till he felt, 1 King. 22. Marke, in Iſay 5.19. The Lord brings wicked men, ſaying, Make haſte, let him haſten his worke that we may ſee it. A wicked, prophane ſpeech as ever came from the mouth of man. They mocked the judgement that God had told them of. Doth God ſay he will bring judgements, let him make haſte, we would faine ſee it: theſe are but words, we would faine ſee deeds. Thus wicked men haſten to their ruine. So, in Ieremy, they tell the Prophet flatly hee lies, when hee ſaid, The King of Chalde ſhall come and take Ieruſalem; they would not be perſwaded till they felt it. So in Ezek. 12.22. There was a Proverb growne in Iſrael, Every viſion faileth. As if they had ſaid, Shall we give heed to the dreams of the Prophets? They ſay they have had viſions, but all fail, there are none come to paſſe; they would not believe them. And what better were thoſe mockers in Peter; they mocked, and ſaid, Where is the promiſe of his comming? As if they ſhould ſay; We will not give over our pleaſures, and the proſecuting of our ſinfull luſts; we will take time while we may, and crowne our heads with roſe buds, and make as much of our ſelves as wee can; for, for ought we ſee all things are in a ſtay, there is nothing to come.
For the Uſe of this: I deſire from my ſoule, that all of us, you, and I, and every one, would take heed above all, of ſecurity, of fearleſſeneſſe of God. Our Bleſſed Saviour ſaid long agoe, that it ſhould be the ſinne of the laſt times. As it was in the dayes of Noah, and of Lot, ſo ſhall it be in the day of the ſonne of man. And they ſhall nouriſh their hearts as in the day of ſlaughter. And they ſhall have a conceit that judgement is far off, and that it ſhall not come at all; and ſo be given up to voluptuouſneſſe, to commit ſin with greedineſſe.
I dare appeale, and let your conſciences anſwer, and eccho the truth; have not we a thouſand times told you of plague, and famine, and judgement great and ſmall? Have we not rung in the eares of the blaſphemer that the flying booke with curſes would come into his houſe? Have we not rung in the eares of the bloody man, that he ſhould not live out halfe his dayes, and that he ſhould not dye a drie death? Have we not ſpoken loud enough over and over, to the licentious perſon, that that ſinne would eat out his poſterity, and conſume his increaſe? Have wee not told you, that the oppreſſour ſhould have his goods invaded by violence, and taken out of the mouthes of his children? Have we not told the curſer that it ſhould come into his bowels as water? Have we not told him that is exceſſive, that he ſhould reap nothing but ſhame, and diſhonour, and beggery, the judgement of God, and untimely death? Have we not ſaid all this? But with what ſucceſſe? People perſiſt in the ſame wayes, in the ſame impieties every day. Witneſſe the renewing, and the improving of theſe ſinnes. Some are as deafe Adders; or if they heare, they give us the hearing, and that is all; they are ſtill in the ſame courſe of impiety. What is the ground of all? Security, fearleſſeneſſe of judgements; they thinke theſe things are bug-beares to fray children, thoſe things that ſhall never take effect. Theſe are the things that the Devill puts into the hearts of people to couſen them of their ſalvation.
O let us take heed: Let me tell you, and out of the truth of Gods Word, that men are never nearer judgement then when they are moſt ſecure, 1 Theſſ. 5.4. When they ſhall ſay, peace, peace, ſudden deſtruction ſhall come. Chryſoſtomes obſervation is, when they ſhall ſay, peace, peace; he ſaith not that there is peace to them: For what peace as long as the whoredomes of Iezebel remaine? As Iehu ſaid: But when they ſhall ſay peace, and all is in tranquility. Thoſe of Sodome, they had a faire morning that day they were conſumed; but how ſoone were the heavens clouded with fire and brimſtone! So likewiſe Belteſhazer was in all his jollity, and his ruffe, with his concubines, and Princes quaffing in the veſſels of the Temple; in the height of that ſecurity, the hand-writing on the wall makes his knees knock together, and the joynts of his body looſed. So Nebuchadnezar his grandfather, when he was ſtrouting upon his Babell, and bragged of his power, then God turnes him among the beaſts. The people of Laiſh, when they were buried in ſecurity, the children of Dan fall upon them to deſtroy them. Amnon when his heart was merry with wine, little thought hee of any miſchiefe; all on the ſudden he was ſlaine. So Agag, O, ſaith he, the bitterneſſe of death is paſt now; there was no feare then of judgement as he thought: the next newes that he heard, the ſword of Samuel was thruſt into his bowels, 1 Sam. 7.
I might ſhew many inſtances that when men are moſt ſecure, God comes with his judgements, and hath taken them away. Therefore take heed of being fearleſſe of the judgements of God. Beleeve what God hath ſaid to us; and as we beleeve, ſo let it urge us to prepare, and if we be prepared, either we ſhall be hid in the evill day, or the affliction ſhall be ſo ſanctified, that we ſhall finde honey in that Lion.
Another thing I would commend to your conſideration, ſomething of kin to this point in hand. Pharaoh holds out, God ſends a meſſage, it will not be, God now executes.
Where words will not ſerve, blows muſt.
I ſhall not need to give inſtances of this, there are enow in Scripture. And there is great reaſon that God ſhould doe it.
For if he ſhould only content himſelfe with words, his truth would be called in queſtion, as if he had ſaid that that he meant not to performe, if that word that he hath ſpoken ſhall not take effect.
Secondly, his Juſtice would be queſtioned that hee hates not ſinne with that hatred that the world is perſwaded of.
Thirdly, his Power would be queſtioned, that though he hate ſin, and threaten it; yet he were not able to puniſh it.
Laſtly, his Wiſdome and Providence would be queſtioned; for it is not the part of a wiſe man, where there is deſert for blowes, to content himſelfe only with words; for this makes reproofe contemptible, and all ſpeeches ridiculous, and turne againe upon him with diſgrace.
For the Uſe of it, it ſhould teach us to juſtifie God in all his proceedings, ever give glory to God, whatſoever falls: for certainly God for the contempt of ordinary proceedings is faine to goe to a more ſevere reckoning with men: they juſtly deſerve it: therefore God is to be juſtified.
Secondly, ſince God is ſo leaſurely, and treatable in his pace to vengeance; Let us all make uſe of the deliberate proceedings of God: feare Gods word, and wee ſhall never feare his blowes, that is true. It is a ſpeech of Chryſoſtome, to good purpoſe; Let a man feare Gods word, and he ſhall never need to feare thoſe acts of vengeance. Let them feare in Egypt, and Rome: let him feare and ſtand in awe that offends. If a man be carefull to lead a holy life, he need not be afraid, though the hills tumble into the ſea, and the foundations of the earth be raſed, he ſhall ſtand unappaled in the middeſt of all dangers. So that ſpeech of Gregory, and it is good counſell that he gives, Let us feare when we heare, leſt we come to feare when we feele, which is worſt of all. For, beloved, it is hard to be put to the tutorage of that School-miſtris, experience. If a man feare not till hee feele, then wrath will fall the heavier. The Wiſe man takes another courſe, Solomon ſaith, A wiſe man ſeeth the plague, and hideth himſelfe; but a foole goeth on, and is puniſhed, he will not be warned and admoniſhed.
God comes to many men; nay to all by the diſpenſation of his word, he tells us what is due to ſinne; what he will inflict: he ſometimes by leſſe chaſtiſements, as his leſſer ordnance playes upon us: doth not God expect profit by this? If we doe not he will inlarge puniſhments upon people, and ſo much more the blows ſhal be, becauſe of the contempt of his gracious proceedings; and then men ſhall have no body to complaine of but themſelves, and curſe the time a thouſand fold that they did not obey the word of God, but would needs ſtand it out till it came to blowes, now the fearfull hand of God is fallen upon them. It was the complaint of Daniel, Dan. 9. We hearkned not to the voyce of thy Prophets, now therefore thy wrath is ſtretched upon us to the full: As he ſaith there.
Therefore my counſell ſhall be, to feare the word of God, and we ſhall not need to feare his judgements, tremble at his threatnings: Get the heart of Ioſiah to melt when he read the Law of God, he had reſpect to the Word, that he trembled at his word, and was contrite in that manner, that he was deeply caſt downe with the conſideration of his menacies and threatnings. God will be mercifull to ſuch a one, and he ſhall eſcape in the day of vengeance; whereas thoſe that are refractory and contumacious, that care not for words till it come to blowes, they ſhall be ſure to ſucke the dregs of Gods vialls.